Al-Hasan al-Basrisaid, “One day I was walking with a young pious man in the narrow streets of Basra and its markets until we reached a physician sitting on a chair and around him were many men, women, and children who had bottles of water in their hands. Each one of them was seeking a cure for his illness.

The young man moved closer to the physician and asked him, ‘O physician! Do you have a medicine that cleans away sins and cures the [spiritual] diseases of the heart?

He replied ‘Yes!’

The young man said, ‘Give it to me!”

The physician said,

“Take ten things from me –

take the roots of the tree of poverty with the roots of the tree of humility,

and pour in it the milk of repentance,

then place it in the mortar of acceptance [of whatever is predestined for one],

crush it with the pestle of contentment,

then place it in the pot of piety,

pour over it the water of shame,

then boil it with the fire of love,

then place it in the cup of gratitude

and cool it down with the fan of hope,

then drink it with the spoon of praise.

If you do all of this then it will cure you of every illness and trial in this world and in the Hereafter.’”

‘He who prepares provisions [for the Hereafter] in this world will be safe from Allah’s punishment on the Day of Judgement;

he who leaves hatred will be praised on the Day of Judgement in front of the whole creation;

he who abandons love of leadership will be honoured on the Day of Judgement in front of the Omnipotent King;

he who abandons the excesses of the dunya will be blissful amongst the righteous ones [on the Day of Judgement];

he who abandons quarrelling in this world will be amongst the winners on the Day of Judgement;

he who abandons miserliness in this world will be mentioned in front of the whole of creation on the Day of Judgement;

he who abandons repose in this world will be happy on the Day of Judgement;

he who abandons the prohibited in this world will be in the company of the Prophets on the Day of Judgement;

he who abandons looking at that which has been prohibited in this world, Allah will delight his eyes on the Day of Judgement in Paradise;

he who abandons wealth and chooses poverty in this world, Allah will raise him on the Day of Judgement amongst the beloved and the Prophets of Allah;

he who assists others in fulfilling their needs, Allah will make him free from all needs in this world and in the next.

He who wishes to have good company instead of solitude in his grave should wake up in the darkness of the night and pray;

he who wishes to be in the shade of the Throne of the Merciful should become an ascetic;

he who wishes his bring to account to be easy should advise himself and his brothers;

he who wishes the angels to be his visitors should become Godconscious;

he who wishes to live in the delight of Paradise should remember Allah during the night and day;

he who wishes to enter Paradise without any bringing to account should repent to Allah with a sincere repentance;

he who wishes to be rich should become contented with what Allah the Exalted his allotted for him;

hewho wishes to be a man of understanding in the sight of Allah should have fear of Allah;

he who wishes to be wise should seek knowledge;

hewho wishes to be safe from people should not mention anyone except with good and take a lesson from his own self and ponder over why and from what he was created;

he who wants dignity and honor in both the dunya and in the Hereafter should give preference to the Hereafter over the dunya;

he who wishes for al Firdaws (the highest rank in Paradise) and infinite happiness should not waste his life in the vices of the dunya;

hewho wishes for Paradise in this world and the next should adopt the path of generosity, because the one who is generous is close to Paradise and far from Hell;

he who wishes his heart to be enlightened with the complete light should adopt the path of contemplation and of taking lessons [from life and creation];

he who wishes to have a body that patiently endures [hardships], a tongue that is in constant remembrance [of Allah], and a heart which is fearful [of Him] should adopt the path the path of seeking forgiveness for the believers – male and female, and for the Muslims – male and female.”

“…And He, Glorified and Most High, is Merciful (Rahim) and loves those who are merciful (ar-Ruhama’) and He is Merciful to His servants who are merciful. And He veils (the sins and mistakes) and loves the one who veils (the sins and mistakes) of His servants, and He is ‘Afuww (the One Who Pardons) and loves the one who pardons (his servants). He is Forgiving (Ghafur) and loves the one who forgives His servants, and He is Gentle and loves the gentle ones from amongst His servants, and He detests the rude (al-Fadh), impolite, obstinate (al-Qasi), merciless, and pompous.

He is Friendly and loves friendliness, and He is patient (Halim), and loves patience (hilm). He is Kind and loves piety (al-Birr) and its adherents. He is Just and loves justice, and He is the One Who accepts the excuses (from His servants when they make a mistake) and loves those who accept excuses from His servants. And (likewise) He recompenses His servant to the extent that these attributes are present or absent (within the servant).

So the one who pardons, He pardons him. And the one who forgives, He Forgives him. And the one who excuses, He excuses him. And the one who is just, He is Just towards him. And the one who befriends His servants, He will befriend him. And whoever is merciful to His creation, He is Merciful to him, and the one who does good for them, He will do good for Him. And whoever is generous towards them, He is Generous towards him, and whoever benefits them, He will benefit him. And the one who concealed (their sins), He will conceal (his sins), and the one who forgave (safaha) them, He will Forgive him.

And whoever pursues in finding their faults (‘awratahum), He will pursue his faults, and whoever disgraced them, He will disgrace him and expose him. And whoever prevented them from goodness, He will prevent His Goodness from him. And whoever causes them grief and sadness, Allah, the Most High, will cause him grief and sadness, and whoever plots (against them), He will plot against him, and whoever betrays them, He will betray him.

Whoever behaves with His servants with a (specific) quality, Allah, the Most High, will behave with him with that quality in this world and the Hereafter. For Allah, the Most High, deals with His servant to the same extent that the servant deals with His creation and that is why it is mentioned in the hadith:

“Whoever conceals the sins of a Muslim, Allah, the Most High, will conceal his sins in this world and the Hereafter. Whoever relieves a Mu’min from a burden from the burdens of this world, Allah, the Most High, will relieve him of distress from the distresses of the Day of Judgement. And whoever eases the situation of the one in straitened circumstances, Allah, the Most High, will ease for him his reckoning and whoever releases a Muslim from a contract he regrets, Allah will release him from his errors and whoever granted more time to the one in straitened circumstances due to his debt or unburdened him (of his debt), Allah, the Most High, will shade him under the Shade of His Throne.”

[Muslim, at-Tirmidhi, Abu Dawud, and Ibn Majah]

In a hadith in at-Tirmidhi and elsewhere the prophet, sallallahu ‘alayhi wa sallam, said one day in his sermon:

“O gathering of those who have believed with their tongues but Faith has not yet entered their hearts! Do not harm the Muslims, and do not concern yourselves with their mistakes, for indeed he who concerns himself with the mistakes of his (Muslim) brother, Allah will concern Himself with his mistakes, and the one whose mistakes Allah is concerned with, He will disgrace him even if it is in the safety of his own home.”

[Sahih at-Tirmidhi wal-Mishkah: 5044]

So, as you do unto others, so shall you be done unto (likewise). And be however you wish, for indeed Allah, the Most High, will behave with you how you behave with His servants.”

What’s your view on the principle “whoever does not make takfeer of a kafir is himself a kafir”, and “whoever does not make tabdi’ of a Mubtadi’ is himself a Mubtadi’; and the principle “whoever is not with us is therefore against us”?”

Answer:

Wheredidthese(falseprinciples)comefrom?!Wholaidoutthemout?!This reminds me of an anecdote that is told in our country of origin, Albania, which was mentioned in some gatherings with my father (rahimahulldh), a story which goes: a man who was a scholar visited his friend at his house and then when the scholar left his friend’s house he made takfeer of his friend. It was said to the scholar: “Why did you do that?” We have a custom in our land which I think is widespread throughout the entire world which respects, honours and holds in high esteem the ’Ulama in the form of some customs and traditions which differ in different countries. Such as:

A scholar for example will enter a room and stay there the night and when he leaves the room the host has to turn the scholar’s shoes around the other way to prepare his feet in the shoes for departure from the place of rest and the scholar does not take on the responsibility for this. But this scholar, when he visited his friend and left, he found that his shoes had not been prepared for him and found them as they were when he arrived. Meaning: the friend disrespected the Shaykh by leaving the shoes as they were.

The scholar said:

“this man has disbelieved!” Why though? Because he did not respect the scholar, and whoever does not respect the scholar does not respect knowledge, and whoever does not respect knowledge does not respect the one who comes with knowledge, and the one who came with knowledge is Muhammad (sallalldhu ’alayhi wassallam)and likewise the sequence to Jibreel and to the Lord of the worlds – therefore the man is a kãfir. This question, or this principle, reminds me of this absolute application.

It is not at all a condition that whoever makes takfeer of a person and has the proof established on him that all the people with him are included in the takfeer. Because the person could be one who has made an errant interpretation and another scholar could view that takfeer is not applicable, likewise for tafseeq and tabdi’. This reality is of the tribulations of the current era and is from the hastiness of some youth who claim knowledge whether they intend this sequence (of takfeer) or these kinds of absolute obligations. This is a broad arena, because a scholar could view that something is obligatory while another scholar can view that this is not the case, as the ’Ulama differed before and later.

As some ijtihad does not necessitate that others have to accept and take on that view. The one who necessitates acceptance of the view of another is the Muqallid who has no knowledge who has to follow someone else uncritically. As for a person who is a scholar like the one who makes takfeer, tafseeq or tabdi’ and a scholar does not share this view then it is not upon him whatsoever to accept the view of that scholar.

It is apparent that this is a calamity which, by Allãh’s Will, has later spread from your land to other lands.

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Umar Ibn Al-Khattab said:

"If a man comes out of his house carrying a burden of sins like the mountains of Tihamah, then when he hears some knowledge he fears Allah and repents, he will go back home with no sins on him.
So do not forsake the gatherings of the scholars."
[Miftah Dar as-Sa’adah, 1/122; Fara’id al-Kalam, p. 135.]

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